Shloka 41
Adhyaya 23 — Ashvatara’s Vow for Madalasa and the Bestowal of Musical Science by Sarasvati
न चास्ये न च तज्जिह्वा ताम्रोष्ठादिभिरुच्यते ।
इन्द्रोऽपि वसवो ब्रह्मा चन्द्रार्कौ ज्योतिरेव च ॥
na cāsye na ca taj-jihvā tāmroṣṭhādibhir ucyate | indro 'pi vasavo brahmā candrārkau jyotir eva ca ||
இங்கே ‘வாய்’ இல்லை, ‘நாக்கு’வும் இல்லை—சிவந்த உதடுகள் முதலிய உடல்-உபகரணங்கள் எனச் சொல்லப்படுவது அங்கே பொருந்தாது. அந்த நிலையில் இந்திரன், வசுக்கள், பிரம்மா, மேலும் சந்திரன்-சூரியனும் வெறும் ஒளிமட்டுமே (சார்ந்த பிரகாசம்).
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Ultimate reality cannot be reduced to physical imagery; even the greatest gods are secondary manifestations. Ethically, it discourages superficial literalism and supports a deeper, more contemplative devotion.
Not a pancalakṣaṇa narrative unit; it is a doctrinal/theological passage that can undergird any creation or deity-hierarchy account by asserting a supreme source beyond form.
By negating mouth/tongue, the hymn points beyond articulated mantra to its silent source; ‘all are light’ suggests that deities and luminaries are rays of the one Śakti-consciousness.